I 


6 k 


Mn  iffatbfr 


r 


Honolulu,  Hawaii, 

June  1st,  1919. 


Dear  Friends 

You  are  no  doubt  well  acquainted  with  Rev.  T.  Ckumura's 
religious  and  educational  activities  and  his  efforts  to  promote  frank 
and  harmonious  relations  between  American  people  and  Japanese  in 
Hawaii.  This  coming  month  of  August  will  be  the  twenty-fifth  an- 
niversary of  his  devoted  service  in  these  islands,  and  wish  to  cele- 
brate it  in  a fitting  manner. 

After  our  careful  discussion  of  different  plans,  we 
thought  that  one  of  the  best  ways  of  showing  of  our  friendship  with 
him  and  our  interest  in  his  wrorks  will  be  to  share  the  part  of  his 
financial  burdens.  He  has  been  trying  in  various  ways  to  clear  the 
debt  of  12500  which  has  been  outstanding  against  his  church  young- 
men's  clubhouse  and  darmitory  these  several  years.  But  he  has  not 
been  successful  in  eliciting  any  response  on  account  of  the  war  ac- 
tivities. We  believe  that  you  will  agree  with  our  thought  that  this 
is  the  best  way  of  celebrating  the  anniversary  of  Mr.  Okumura's 
Christian  service  in  Hawaii. 

Will  you  kindly  give  your  most  earnest  consideration  to 
this  appeal,  and  help  us?  We  wish  that  you  will  forward  your  contri- 
bution to  Mrs.  T.  Kishimoto,  Chairman  of  the  committee,  P.  0. 
Box  894,  Honolulu,  T.  H. 

With  our  best  wishes. 

Sincerely  yours. 


Mrs.  T.  Kishimoto 
Mrs.  K.  Yamamoto 
Umetaro  Okumura 


iiy  iPatl)fr 


Rev.  Takie  k)kumura 


FOREWORD. 


I have  been  prompted  to  write  this 
brief  biography  of  my  father  by  an 
urgent  request  of  a group  of  his  friends 
who  desire  to  celebrate  in  a fitting 
manner  the  twenty-fifth  anniversary 
of  his  devoted  service  in  Hawaii  and 
the  fifteenth  anniversary  of  the  Ma- 
kiki  Church.  1 have  jotted  down  from 
my  memory  all  that  1 have  heard  from 
my  father  and  uncle. 

For  friendly  counsel  and  other 
manifestations  of  kindly  interest  in 
connection  with  the  publishing  of  this 
booklet,  1 am  exceedingly  grateful  to 
intimate  friends  of  my  father. 

U.  Okumura. 

Honolulu,  T.  H.,  March  1,  1919. 


Digitized  by  the  Internet  Archive 
in  2016 


JiV. 


https://archive.org/details/myfatherrevtakieOOokum 


1,  HIS  ANCESTRY. 


Japan  for  three  hundred  years  before  the  Meiji  revolution 
was  ruled  by  the  Tokugawa  Shogunate.  The  period  of  the 
Shogunate  is  characterized  by  the  rise  of  feudalism  and  the 
reign  of  profound  peace.  The  samurai,  or  the  knight,  played 
a most  conspicuous  role.  The  samurai  was  not  a blood- 
thirsty warrior  of  the  dark  ages,  as  Dr.  Nitobe  aptly  por- 
trays. “The  samurai  Icoked  upon  the  profession  of  arms,  not 
as  a matter  of  slaughter  but  as  a means  of  mental  and  spiritual 
training.  He  went  to  battle,  and  he  prepared  for  combat,  not 
so  much  to  gain  victory  as  to  try  his  skill  with  his  peer.  Fair 
play  and  square  deal  were  the  chief  attractions  of  their  mode 
of  warfare.”  The  samurai  in  other  words  stood  for  ideals. 
And  inspite  of  the  rigorous  training  necessary  to  become  an 
expert  in  the  use  of  the  sword,  he  found  leisure  to  patronize 
the  different  arts.  The  samurai  is  undoubtedly  one  of  the 
forces  which  have  reconstructed  and  have  produced  the  Japan 
of  today. 

The  ancestors  of  my  father  were  samurai  who  served  the 
household  of  Prince  Katsutoyo  Yamauchi,  the  feudal  lord  of 
Tosa.  Tosa  was  a stronghold  of  one  of  the  four  most  power- 
ful feudal  lords,  (Higo,  Nagato,  Satsuma  and  Tosa),  who 
were  the  leaders  in  the  Meiji  Revolution  which  overthrew 
the  rule  of  Tokugawa  Shogunate.  When  leyasu  Toku- 
gawa wrested  the  political  power  of  Japan  from  Toyotomi 
Hideyoshi,  he  appointed  Yamauchi  Katsutoyo  of  Kakegawa 
as  the  feudal  lord  of  Tosa.  Tosa  was  still  in  the  hands  of  the 
hostile  samurai  who  had  stubbornly  fought  against  Toku- 
gawa the  Shogtm.  It  was  very  dangerous  for  Yamauchi  to  take 
up  his  official  post.  On  his  venturesome  journey  from  Kake- 
gawa he  was  accompanied  by  nine  chosen  and  most  trusted 
samurai  who  were  dressed  exactly  like  the  feudal  lord. 
Wherever  the  feudal  lord  went,  these  samurai  acted  as  his 
bodyguard.  One  of  these  samurai  was  Yasudayu  Okumura, 
an  ancestor  of  just  twelve  generations  before  my  father. 

1 


Sukeyomon  Okumura,  father  of  Yasudayu,  was  one  of  the 
“Karo,”  or  counselors,  of  Maeda,  feudal  lord  of  Kaga.  In  the 
battle  of  Osaka,  by  which  victory  Tokugawa  leyasu  became 
the  Shogun,  Sukeyomon  Okumura  distinguished  himself.  He 
was  killed  in  action  at  Sengokubori  Yasudayu,  one  of  his 
sons,  was  then  a mere  boy.  Yamauchi  Katsutoyo  of  Kake- 
gawa,  later  feudal  lord  of  Tosa,  took  the  boy  into  his  .service, 
in  recognition  of  the  marked  bravery  of  his  father. 

Shudayu  Okumura,  my  great-grand  father  was  a samurai 
who  took  great  interest,  not  in  the  sword,  but  in  Chinese 
classics,  of  which  he  was  a profound  student.  On  his  por- 
trait which  has  been  handed  down,  Kokyo  Hineno,  a scholar, 
writes  of  him,  as  “a  man  of  profound  learning,  a deep  thinker, 
an  excellent  poet,  a man  of  pure  and  exalted  nature,  and  a 
man  never  hated  or  disliked  by  others  because  he  had  no 
malice  or  hatred  of  others.”  Matajuro  Okumura,  my  grand- 
father, inherited  his  father’s  scholarly  characteristics  and  was 
a man  who  had  read  a great  deal.  Just  prior  to  the  Meiji 
revolution  he  was  a governor  of  one  of  the  districts  ift  Tosa. 
My  father  was  born  in  the  grandfather’s  official  resid^ce, 
April  18,  1865.  Alatajuro  retired  very  early  from  the^poli- 
tical  world  and  devoted  his  life  to  writing.  He  declined  all 
offers  of  governmental  office  after  the  revolution.  But  as  he 
was  an  intimate  friend  of  men  like  Count  Goto,  and  Viscount 
Fukuoka,  he  was  frequently  consulted  by  them  on  political 
matters. 

Takie  Okumura,  my  father,  is  the  oldest  of  the  three  sons. 
There  was  one  sister  older  than  father.  His  succeeding 
brother  was  adopted  very  early  by  an  uncle,  and  at  the  age 
of  twenty-one  years  he  became  the  head  of  The  Seventh 
National  Bank.  He  started  a steamship  company,  organized 
a pioneering  company  in  Hokkaido,  and  made  great  success 
in  the  business  world.  But  death  cut  short  his  very  promising 
career  at  the  age  of  thirty  years.  The  youngest  brother  still 
survives  and  is  at  present  the  secretary  of  Doshisha  Univer- 
sity, Kioto,  Japan.  " ' 


2 


I'atlier  at  the  age  of  nine  years,  with  grandfather 
and  grandmother. 


2.  HIS  CONVERSION. 


In  old  Japan  Shintoism,  Buddhism,  and  Confucianism  were 
household  religions.  Each  has  a distinctive  field  of  service. 
Buddhism  ministers  to  the  family  in  time  of  death.  The 
“Hoji”  or  the  rite  over  the  departed  one  and  the  funeral 
services  are  always  conducted  by  a Buddhist  priest.  Shin- 
toism looks  after  the  actual  present  day  life,  and  has  to  do 
with  blessings,  or  trials,  on  this  earth.  When  a birth  occurs 
in  the  family,  the  babe  is  taken  immediately  to  a Sbinto  sbrine 
for  consecration  and  blessing.  Confucianism  impresses  on 
the  family  the  morality  or  ethics  of  every-day  life.  It  teaches 
the  ideal  relationship  between  father  and  son,  loyalty  to  a 
superior,  charity,  chastity,  thrift,  etc. 

Father’s  family  originally  belonged  to  the  Jodo  sect  of 
Buddhism.  But  like  all  other  Japanese  families,  it  also  es- 
poused Shintoism  and  Confucianism.  Immediately  after  the 
Meiji  revolution.  Yamauchi,  feudal  lord  of  Tosa,  following 
the  example  of  Mito  and  three  other  feudal  lords  issued  an 
edict  abolishing  Buddhism  from  Tosa.  Every  Buddhist  tem- 
ple was  destroyed  to  the  very  foundation.  Shintoism  as  a 
sort  of  state  religion  was  enforced  upon  the  peoi)le.  And  with- 
in the  memory  of  father,  his  family  became  staunch  .Shintoist. 
Every  first  and  fifteenth  of  the  month,  the  family  was  wont 
to  go  up  to  the  shrine  for  consecration  and  blessing.  During 
the  illness  of  grandfather,  father  used  to  visit  the  Shinto 
shrine  and  repeat  the  “Hyakudomairi" — a religious  practice 
of  repeating  hundred  times  the  ]>rayer  for  recovery  by  clap- 
l)ing  the  hands  and  going  around  a stone  pillar,  a short  dis- 
tance from  the  shrine.  My  grandfather  was  a scholar  in 
Chinese  classics  and  from  his  boyhood  father  was  taught  to 
memori/.e  thn.se  beautiful  precepts  in  “Shisho”  and  ■‘(iokyo.” 
Me  was  taught  early  to  keep  the  home  strictly  in  accord  with 
the  Confucian  teachings. 

-At  about  the  age  of  seventeen  years  my  father  first  heard 
about  Christianity  (1881).  Dr.  X'erbeck  and  Dr.  Thompson, 
Dutch  reformed  missionaries  with  Rev.  K.  Yoshioka,  came 
to  Kochi  and  carried  on  a three  days’  evangelistic  campaign. 
He  went  to  hear  their  preaching  out  of  sheer  curiosity.  The 
terms  “Cod”  and  “love”  made  a great  impression  on  his 

3 


mind ; but  he  was  not  moved  to  take  up  Christianity  as  his 
religions  faith  at  that  time.  This  was  partly  because  of  his 
devotion  to  the  faith  of  his  fathers  and  partly  because  of  his 
education. 

Tosa  is  sometimes  called  in  Japan  the  cradle  of  Liberalism. 
Tt  was  there  that  Itagaki  first  raised  the  standard  of  the 
Liberal  party  in  Japan  and  cried  out  for  political  reforms 
I'rom  about  thirteen  or  fourteen  years  old,  my  father  was 
taught  political  science  which  was  then  in  vogue.  In  school, 
Mill’s  “Representatives,”  Herbert  Spencer’s  “Social  Statis- 
tics,” Russel’s  “Constitution,”  Rousseau’s  “Contract  Social,” 
(iuizot’s  “Civilization,”  etc.,  were  freely  used  as  text  books, 
(iradnally  the  religious  culture  received  during  the  earlv  years 
disappeared,  and  he  turned  out  to  be  a sophist,  one  who  de- 
lights only  in  arguing  and.  reasoning.  It  is  no  wonder  that 
the  ])ractical  preaching  of  Dr.  \"erbeck  did  not  appeal  to  him. 
On  the  contrary  it  pro\  oked  in  him  a sense  of  revolt.  He 
called  upon  Dr.  \"erbeck  the  next  day  at  his  hotel  with 
the  sole  purpose  of  “fi.xing”  him.  He  asked  an  explan.ntion : 
“Christianity  is,  as  you  declare,  a teaching  of  love,  why  is 
it  that  England,  a Christian  nation  and  your  country,  stronglv 
oppose  the  revision  of  treaties  which  means  a great  future 
to  Japan,  an  infant  nation?”  Calmly  Dr.  ^'erbeck  explained 
Christian  teachings  on  ‘Love,”  “Duty,”  etc.,  and  completely 
refuted  every  argument  which  my  father  attempted.  Finally 
he  was  cornered,  and  became  so  humiliated  that  he  dare.l  not 
raised  a finger  of  opposition.  Though  decisively  defeated  in 
debate,  he  still  clung  to  the  belief  that  Christianity  is  a religion 
detrimental  to  Japan — a religion  of  foreigners  that  encourages 
tricks,  deception,  treason,  and  hypocrisy.  He  resolved  he 
would  fight  against  it  to  the  end.  Wherever  he  went  he 
did  his  best  to  harrass  the  church  services.  He  did  not  feel 
any  scruple  about  throwing  stones  or  resorting  to  violence, 
if  necessarv.  against  the  church  and  Christians.  Two  vears 
later  while  in  Tokyo,  he  tried  to  break  up  the  prayer  meeting 
at  the  Kanda  church,  and  was  chased  off  by  the  members. 

In  1887  the  Liberals  petitioned  the  government  for  the 
freedom  of  the  press,  freedom  of  speech,  and  for  political 
rights.  A great  campaign  calling  for  immediate  political 
reforms  was  launched.  The  delegates  from  the  whole  country, 

4 


about  500  in  number,  gathered  at  Tokyo  to  move  the  gov- 
ernment. The  situation  became  very  critical. 

One  of  the  leaders  was  Hon.  Kenkichi  Kataoka,  later  first 
speaker  of  the  House  of  Representatives,  and  still  later  Presi- 
dent of  Doshisha  University,  an  earnest  Christian.  ( )ne  day 
he  called  father  and  said  to  him  : “You  are  one  of  my  relatives, 
but  1 cannot  rely  on  and  speak  with  absolute  confidence  on 
the  matters  of  grave  importance  to  any  one  who  does  not 
believe  in  the  same  God.  Go  to  a Christian  Church.  At 
Ichibancho  church,  you  will  meet  men  like  Shimada  Saburo, 
Nishimori  Setsuzo,  and  many  of  your  friends.”  These  words 
came  like  a big  stick  to  one  who  had  been  harassing  the 
Christian  churches.  After  thinking  it  over  carefully,  at  last 
he  stepped  into  the  church.  His  friends  gladly  welcomed  him 
and  gave  him  a copy  of  the  New  Testament  and  Dr.  \Trbeck's 
“Evidences  of  Christianity.”  Everyone  was  astonished  to  see 
him  sitting  (|uietly  in  the  back  ])ew  and  devouring  every  word 
the  minister  ])reached.  lie  left  the  church  a new  man. 

( )n  December  25th  of  the  same  year,  martial  law  was  de- 
clared. The  Liberals  were  ordered  to  move  out  of  the  city 
of  Tokyo  and  remain  more  than  three  miles  from  the  Em- 
peror’s palace.  Kataoka.  Hoshi,  Hayashi,  and  thirty  other 
leaders  of  the  Liberal  party  refused  to  obey  the  order,  and 
were  imprisoned.  Reluctantly  father  was  comi)elled  to  return 
to  Osaka  and  wait  until  the  situation  cleared  up. 

Immediately  on  his  return  he  sought  out  a Christian  church 
and  attended  its  service.  Later  through  the  introduction  of 
his  friends,  he  I)ecame  a regular  attendant  upon  Rev.  Air. 
Aliyagawa’s  church.  In  this  way,  his  relation  with  an  in- 
stitution which  he  had  hated  and  tried  to  destroy,  grew  and 
deepened.  Rev.  Aliyagawa’s  preaching  and  personality  moved 
him  to  make  a decision  to  accept  Christianity.  On  September  9, 
18^9.  together  with  my  grandmother  and  mother  he  was 
baptized  and  admitted  to  Rev.  Aliyagawa’s  Osaka  Church. 


5 


3.  HIS  PREPARATION  FOR  THE  MINISTRY. 


Three  years  of  bitter  opposition  against  the  Christian 
church  had  lieen  to  father  an  excellent  opportunity  to  study 
Christianity.  A year  before  his  baptism,  he  had  read  through 
the  Bible  and  various  books  on  the  main  points  of  Christ- 
ianity, so  that  he  had  a sufficient  grasp  of  Christian 
religious  problems.  Immediately  after  his  baptism,  he  be- 
came closely  associated  with  Sunday  school  work,  preached 
at  the  mission  of  the  church,  and  helped  the  relief  work  among 
the  tough  elements  of  the  slum  districts. 

In  Osaka  there  is  no  grove,  or  woods,  or  mountain  where 
one  can  freely  go  for  prayer  and  meditation.  The  church 
was  used  instead.  Father  used  to  go  there  very  early  in  the 
morning,  just  before  daybreak  for  half  an  hour  of  quiet 
meditation  and  prayer.  One  morning  on  his  way  home,  he 
came  face  to  face  at  the  church  door  with  Mr.  K.  Imamura. 
Imamura  was  one  of  the  founders  of  the  Osaka  church,  and 
an  earnest  and  devout  church  leader.  He  had  a printing  press 
and  used  to  publish  articles  on  Christianity  and  Bible  truths. 
He  came  to  Hawaii  for  a short  visit  with  Rev.  O.  H.  Gulick 
in  1874.  Mr.  Imamura  came  to  know  father  and  began  to 
take  great  interest  in  him.  Frequently  father  was  invited 
to  Air.  Imamura’s  home,  and  was  urged  by  him  to  consecrate 
his  life  to  Christian  service.  At  that  time,  father  was  in 
business,  and  always  replied  to  Air.  Imamura’s  suggestion 
that  should  he  achieve  a success,  he  would  consider  the  ques- 
tion of  becoming  an  independent  Christian  worker. 

In  1802.  Alessrs  Alasuno  and  Alitsiise,  joint  editors  of  “The 
Young  Alan,”  a monthly  magazine  published  by  the  organ- 
ized Y.  AI.  C.  A.  of  the  Kansei  provinces,  resigned  and  went 
to  America.  Air.  Imamura,  the  publisher,  offered  the  edi- 
torial care  of  the  magazine  to  my  father.  At  first  he  hesitated 
fearing  it  might  interfere  with  his  own  business.  But  he 
accepted  the  task  when  he  saw  a great  opportunity  of  service. 
The  magazine  opened  many  unexpected  and  undreamed  of 
opportunities  to  come  into  contact  with  different  church 
leaders,  to  read  searchingly  volumes  of  Christian  literature 
and  to  study  deeper  into  the  fundamentals  of  Christianity.  His 
interest  and  enthusiasm  in  the  religious  activities  redoubled. 


resulting  finally  in  the  decision  to  enter  the  Christian 
ministry. 

In  the  fall  of  1889  following  the  suggestion  of  the  pastor, 
a grouj)  of  young  men  of  the  ( )saka  church  held  a week’s 
])rayer  meeting  to  think  over  quietly  one’s  life  work.  Father 
had  the  chance  of  a life  time  to  ponder  seriously  past  ex- 
periences. Me  saw  vividly  nothing  hut  a series  of  failures 
and  disappointments.  He  had  ventured  the  manufacturing 
and  the  retailing  of  paper,  sugar,  dried  honito,  and  camphor, 
had  been  a turkey,  a ])olitician’s  messenger,  etc.  But  he  had 
been  a miserable  failure  in  every  one  of  these  enterprises. 

realization  that  he  could  start  his  life  anew  and  a strong 
conviction  that  Cod  himself  had  pre])ared  him  for  the  Christ- 
ian ministry  through  various  experiences  of  failure,  glowed 
intensively  within  him.  On  January  1.  1890,  he  handed  to 
his  pastor  a statement  of  his  determination  to  enter  the  ser- 
vice of  the  Lord.  That  Fall  he  entered  the  Theological  de- 
])artment  of  Doshisha  University.  Undoubtedly  Hon.  Ken- 
kichi  Kataoka,  and  Mr.  Kenkichi  Imamura,  had  more  than 
any  others  the  greatest  power  for  good  over  him.  Had  it 
not  been  for  these  two  men,  father  would  never  have  be- 
lieved in  Christianity,  nor  have  entered  into  the  Christian 
ministry.  His  life  might  have  been  an  ignoble  political  life, 
without  any  enthusiasm  for  the  higher  nature  of  man. 

The  four  years  in  Doshisha  was  uneventful.  He  preached 
every  week  end  at  Kusatsu,  Omi,  and  built  a church  there. 
That  church  is  now  under  the  sui)ervision  of  the  “Friends.” 

In  the  winter  of  18‘X)  Kioto  and  Osaka  were  the  centers 
of  an  influenza  e])idemic.  He  himself  became  a victim  of 
the  disease,  and  was  confined  to  his  room  in  the  dormitory. 
.V  telegram  came  one  night  from  his  family  at  Osaka.  It 
read.  “Ume  is  sick;  come  immediately.”  (it  alludes  to  the 
writer’s  illness  when  about  four  years  old).  He  hurriedly 
])ack  up  his  grij),  and  caught  the  midnight  train  to  Osaka. 
( )n  the  train  his  mind  was  again  flooded  with  thoughts  of  the 
past.  Why.  he  thought,  God  is  still  using  a whip?  He  had 
confessed  all  his  j)ast  sin  and  had  consecrated  his  whole  life 
to  the  service  of  His  Kingdom.  He  had  not  committed  any 
sin  which  deserved  the  whipi)ing  from  God.  Is  it  because 
of  his  lack  of  devotion,  of  his  faith  and  loyalty  to  God? 


Pondering  on  these  things  he  did  not  know  when  he  reached 
Osaka.  He  was  awakened  from  his  semi-stupor  by  the  call 
of  the  conductor.  When  he  reached  home,  he  was  greeted 
by  the  cry  of  “Papa"’  from  the  child  who  was  thought  of  as 
dead.  Again  and  again  he  had  received  far  more  severe 
j)unishment  from  God.  But  at  every  instance  he  had  thanked 
(iod  for  the  opportunity  of  consecrating  himself  and  his 
family  and  for  the  joy  of  entering  into  a new  and  purer  life. 


8 


4.  MINISTRY  IN  HAWAII— THE  NUUANU  CHURCH. 


While  in  the  Divinity  school,  fathe-r  read  the  biography  of 
Henry  Martin,  a young-  man  who  went  to  India  immediately 
after  his  g-raduation  from  college,  as  a missionary,  and  died 
very  early  in  the  service  of  His  Kingdom.  The  young  man’s 
devotion,  heroism,  and  unselfish  service  gripped  father,  and 
he  also  was  moved  to  take  up  the  evangelistic  work  in  some 
foreign  land. 

Just  then.  Rev.  Jiro  Okabe,  pastor  of  the  Nuuanu  Church, 
was  on  furlough  visiting  Japan.  He  came  to  Doshisha  one 
day  and  lectured  on  the  condition  of  Hawaii  and  its  oppor- 
tunities. He  appealed  for  volunteers.  Two  years  later,  on 
graduation  from  the  Divinity  school,  an  arrangement  through 
Dr.  J.  D.  Davis  was  successfully  made  with  the  Hawaiian 
Hoard,  and  father  came  to  Hawaii,  August,  1894,  as  an  asso- 
ciate j)astor  to  Rev.  ( )kabe.  Rev.  (dkabe  was  a man  of  rare 
ability,  and  his  service  was  much  needed  in  various  social 
actix  ities.  He  left  the  affairs  of  the  church  entirely  in  father’s 
hands,  and  gave  himself  wholly  to  the  e.xternal  activities. 

A revolutionary  attemj>t  to  reestablish  the  Hawaiian  mon- 
archy was  commenced  about  January  1,  1893.  Martial  law 
was  declared  in  Honolulu,  and  all  church  services  were  sus- 
pended. Rev.  ( )kabe  joined  the  citizen’s  guard.  After  a 
month  the  revolution  subsided  and  the  church  took  on  its 
normal  life.  Rev.  Okabe  had  about  this  time  entertained 
the  idea  of  traveling  around  the  world  and  left  Hawaii,  thus 
leaving  the  entire  burden  of  the  church  on  my  father’s 
shoulders. 

Father  came  to  Hawaii  just  nine  years  after  the  influx 
of  Japanese  immigrants  into  Hawaii  had  begun  (February 
1883).  There  were  then  about  23,000  Japanese  scattered  all 
over  Hawaii,  and  in  Honolulu  a little  over  1000.  The  Japa- 
nese community  of  those  days  was  exactly  like  that  of  a 
frontier  town  of  the  West  of  which  we  fre(|uently  read.  It 
was  a community  without  social  order  or  social  control.  The 
one  reason  for  this  condition  was  that  the  majority  of  the 
immigrants  were  drifters  who  had  been  attracted  here  on 
three  years’  contract  by  the  all-mighty  dollar.  As  long  as 
they  could  accumulate  a fortune  and  be  able  to  go  back  to 

9 


tlieir  native  land  and  lead  a blissful  life,  they  cared  nothing 
about  morality  or  the  ethics  of  every-day  life 

To  preach  to  the  ])eople  in  this  topsy-turvy  condition, 
father  became  convinced  that  he  himself  as  a minister  of  a 
Christian  church,  must  set  the  exami)le  and  encourage  Japa- 
nese immigrants  to  live  here  permanently  by  building  up  a 
home.  Even  among  the  gentlemen  of  those  days,  with  the 
exception  of  Consul-Ceneral  Fujii,  every  one  had  come  here 
without  his  family.  Father  himself  was  here  in  Hawaii  all 
alone  on  three  years’  contract  with  the  Hawaiian  Board. 
The  leave  of  absence  being  granted,  he  returned  to  Japan 
in  liS96.  The  autumn  of  that  year  he  brought  his  whole 
family  and  has  since  made  Honolulu  his  permanent  home  and 
his  field  of  activity. 

ft  was  by  no  means  an  easy  task  to  build  uj)  a church.  The 
majority  of  Japanese  immigrants  had  come  to  Hawaii  from 
Vamaguchi  Ken  and  Hiroshima  Ken,  which  two  Kens  con- 
stitute the  most  ])Owerful  stronghold  of  Buddhism  in  Japan. 
There  were  already  at  that  time  (pute  a number  of  Buddhist 
]>riests  in  Honolulu  and  on  the  plantations,  who  were  looking 
after  the  “Hoji”  and  the  funeral  rites.  There  was  in  Ho- 
nolulu a jolly  Buddhist  priest,  Mr.  Matsuo,  with  whom  father 
became  acquainted.  One  day  father  called  on  him  at  his 
house  in  the  Portuguese  Camp  on  the  corner  of  Pauahi  and 
Nuuanu  streets,  and  asked  him  jokingly  in  the  course  of  their 
conversation  how  many  Japanese  in  Hawaii  were  Buddhists. 
'The  priest  instead  of  replying  asked  father  how  many  Japa- 
nese were  Christians.  F'ather’s  answer  was  400  Christians. 
'Then  the  priest  boldly  claimed  that  if  400  Christians  were 
deducted  from  25,000  Japanese,  the  remainder  were  Budd- 
hists. He  forgot  the  great  number  of  harlots  and  hoodlums, 
when  he  ventured  to  make  such  bold  claim.  Naturally  when 
asked  by  father  whether  those  women  of  ill  fame  and  hood- 
lums were  his  adherents,  he  did  not  know  how  to  make  a 
re])ly.  That  incident  clearly  illustrates  how  few  the  Christian 
churches  of  those  days  claimed  as  their  constituents.  That 
small  band  of  Christians  experienced  great  hardships  and 
persecutions.  .\  doctor  just  because  of  his  faith  in  Christian- 
ity lost  nearly  all  his  large  practice.  Christian  merchants 
were  bovcotted.  In  some  plantations  the  Christian  laborers 

10 


Old  Nuuami  Church 

and  Makiki  Church. 


were  discharged  from  the  service  through  the  slanders  of 
Japanese  Buddhist  lunas.  The  weaklings  unable  to  resist 
the  open  and  secret  persecutions  of  Buddhists  all  deserted 
the  churches.  Only  the  stronger  ones  bravely  fought  against 
the  host  of  enemies,  and  held  the  fort.  The  church  of  those 
days  was  like  a fortress  surrounded  on  all  sides  by  enemies. 
But  gradually  the  number  of  Christians  increased  and  the 
foundation  of  the  church  was  laid  here  and  there  in  Hawaii. 

The  Christian  workers  of  those  days  were  men  fired  with 
great  enthusiasm  and  zeal  for  the  spread  of  His  Cospel. 
They  .were  men  and  women  tremendously  active.  They  l)uilt 
up  night  schools  teaching  the  English  language.  They  or- 
ganized temperance  societies,  and  in  some  places,  benevolent 
societies  to  succor  the  down  and  out.  They  acted  not  in- 
frequently as  ])eacemakers  in  family  quarrels,  and  in  the  mis- 
understandings between  the  laborers  and  the  plantation  man- 
agers. They  furnished  all  kinds  of  assistance,  either  writing 
the  letters,  or  sending  into  the  Consulate  death,  birth,  or  mar- 
riage notifications.  They  toiled  as  ])astors,  evangelists,  peace- 
makers, interpreters,  and  helpers.  Their  toils  and  trials  have 
changed  the  chaotic  community  into  an  orderly  peaceful  com- 
munity. They  have  achieved  great  success  because  they  have 
dared  to  do  the  things  which  others  laughed  at  and  dared 
not  do.  And  we  have  many  things  in  the  i>resent  Japanese 
community  which  are  rendering  commendable  service,  be- 
cau.se  Christian  churches  each  with  a small  band  of  members 
have  dared  to  tackle  the  impossibles  with  Christian  spirit. 


11 


5.  THE  MINISTRY  IN  HAW  All.— MAKIKI  CHURCH. 


When  father  succeecied  Rev.  ( )kal)e  as  pastor  of  the  Nuu- 
anu  church,  tliere  were  only  ninety-two  members,  which  was 
consideral)ly  large  for  a church  of  early  days.  Every  year 
new  members  were  admitted.  Rut  the  strength  of  the  church 
failed  to  appear  because  the  majority  of  the  new  converts 
shifted  constantly.  Just  about  the  time  when  their  faith 
was  being  kindled  they  were  already  ])acking  their  belongings 
and  were  leaving  the  islands  permanently.  Those  who  were 
young  and  ambitious  were  attracted  to  America.  Even  though 
many  remained  here,  the  attractions  of  material  wealth  were 
so  strong  that  they  dropped  one  by  one  within  a year  or  two. 
The  building  up  of  an  early  church  was  exactly  like  children 
building  up  sand  hills  on  the  sea  beach,  which  are  con- 
stantly washed  off  by  the  waves. 

Tn  1898  Hawaii  was  annexed  to  the  United  States.  Tyranny 
gave  way  to  Democracy.  All  contract  laborers  were  liber- 
ated. They  became  free  laborers,  and  many  began  to  flock 
into  America.  The  church  received  a staggering  blow.  Noth- 
ing but  total  collapse  suddenly  threatened  it. 

Jnspite  of  this  bitter  experience,  the  church  endured  and 
during  father’s  eight  years’  pastorate,  the  membership  in- 
creased to  380.  The  ability  and  resources  gradually  increased 
and  matured,  so  that  on  October  1902,  it  declared  itself  an 
independent  self-supporting  Christian  church  Eather  re- 
signed the  pastorate  and  Rev.  Shinjiro  Okubo  was  called  to 
the  church,  which  was  the  first  Japanese  church  to  become 
financially  independent  from  the  Hawaiian  Board. 

The  connection  with  Nuuanu  church  being  severed,  father 
opened  a new  field  of  activity  in  the  eastern  section  of  the 
city,  under  the  auspices  of  the  Hawaiian  Board.  He  started 
his  activity  in  the  form  of  a Bible  class  in  one  Christian 
family,  with  a group  of  their  friends  and  neighbors.  Gradu- 
ally by  visitation  and  calls  a fair-sized  group  of  ten  eager 
listeners  and  gospel  seekers  was  secured,  and  a little  chapel 
capable  of  accommodating  three  dozen  chairs  was  opened  on 
Kinau  street.  After  strenuous  labor  for  a year  ten  were 
bajitized.  The  attendance  increased  so  fast  that  the  little 
chapel  became  too  small  In  F'ebruary  1904.  a larger  cottage 

12 


was  rented,  and  the  activities  still  further  enlarged,  resulting 
in  the  organization  of  a church  with  twenty-three  members 
in  the  month  of  April.  The  new-born  church  immediately 
pushed  forth  its  aggressive  evangelistic  campaign.  By  its 
first  annual  meeting,  the  membcrshi])  was  completely  doubled. 
The  attendance  of  new  converts  and  strangers  steadily  grew, 
so  that  the  need  of  a church  structure  which  would  best  serve 
the  Makiki  district  came  to  be  keenly  felt.  In  1906  American 
and  Japanese  friends  contributed  very  liberally,  and  enabled 
the  church  to  buy  suitable  land  and  erect  the  present  edifice. 
Since  then  the  church  has  witnessed  a typical  revival.  The 
membership  increased  so  fast  that  in  1914  its  membership 
numbered  .^00  and  it  had  secured  financial  independence  The 
coming  April  of  this  year  will  be  its  fifteenth  anniversary. 
The  total  number  of  members  enrolled  in  the  church  is  now 
CA2.  An  addition  of  1.^0  is  aimed  for  this  year.  The  cam- 
paign toward  this  goal  is  being  pushed  forward  with  great 
enthusiasm. 

A peculiar  characteristic  of  the  Makiki  church,  is  that 
each  member  is  always  fired  with  an  evangelistic  spirit,  so 
that  he  enters  into  the  new  plan  of  each  year’s  cam])aign 
with  incomparable  enthusiasm  and  zeal.  Kither  as  individuals 
or  in  groups  the  church  members  themselves  voluntarily  carry 
on  the  cami)aign,  distribute  leaflets  and  make  calls  on  their 
neighbors  or  the  people  in  the  different  Makiki  camps.  1'here 
is  ])erhaps  nowhere  outside  of  the  Makiki  church  that  the 
members  feel  more  keenly  their  respective  duties  and  respon- 
sibilities to  the  church.  There  is  not  a single  member  who 
])ays  a large  sum  to  the  church.  Hut  practically  every  member 
is  giving  something  out  of  his  income,  thus  enabling  the 
church  to  carry  its  annual  budget  of  a little  over  .‘‘^2800. 
Another  characteristic  is  that  the  Makiki  church  has  pro- 
duced a great  number  of  evangelists  and  Christian  workers, 
men  like  Rev.  K.  Maeda  of  Ewa,  Rev.  K.  Okamoto  of  Lihue, 
S.  -\oki  of  Kona,  Umetaro  Okumura,  T.  Kawasaki,  Y.  M.  C. 
-A.  .secretary.  Two  former  members  are  now  in  Theological 
.seminaries  preparing  for  the  Christian  ministry.  Two  other 
members  are  now  in  High  Schools  studying  with  ambition 
to  iiecome  some  day  Christian  ministers. 

The  Aiyu  Kwai  (men’s  and  women’s)  and  the  Christian 

13 


Endeavor  Society  represent  the  social  and  spiritual  aims  of 
the  church’s  extra  activities.  The  Christian  Endeavorers  were 
organized  in  April,  1905,  as  part  of  first  anniversary  activities. 
The  present  membership  is  28.  The  society  has  encountered 
various  experiences,  but  it  has  been  right  along  the  backbone 
of  an  unusual  revival  which  the  church  has  experienced. 
Three  years  ago,  an  English-speaking  C.  E.  Society  was  or- 
ganized, and  has  thus  far  actively  participated  in  the  differ- 
ent activities  of  the  Oahu  Young  People’s  Union. 

The  Aiyu  Kwai  was  organized  a year  ahead  of  the  church, 
July,  1903.  It  has  on  its  membership  roll  not  only  church 
members  but  also  outsiders.  It  has  been  the  recruiting  ground 
of  the  church.  On  its  membership  roll  a little  over  500  have 
been  enrolled.  But  a great  many  have  moved  to  the  other 
islands,  or  to  America  and  Japan.  Only  about  270  members 
are  in  Honolulu  and  its  vicinity.  In  1915  it  secured  a lot 
opposite  the  church  and  has  built  a comfortable  club  house, 
which  holds  a meeting  hall,  reading  and  game  rooms,  an 
office,  and  dormitory,  worth  about  $12,000.  The  club  activ- 
ities are  night  school,  employment  bureau,  etc.  The  women’s 
iViyu  Kwai  with  a membership  of  80  runs  a kindergarten, 
English  class,  sewing  and  knitting  classes.  Every  year  the 
club  carries  on  a campaign  to  aid  the  unfortunate  brothers 
and  sisters  in  Leahi  Home,  the  Insane  Asylum,  and  the  Mo- 
lokai Settlement. 

The  Aiyu  Kwai  issues  each  month  a periodical  and  dis- 
cusses current  questions  and  problems.  M’hen  it  first  came 
out  in  June  1908,  it  was  called  “Aiyu  Soshi.”  Later  in  1914 
the  name  of  the  periodical  was  changed  to  “Makiki  Kyoho,” 
and  it  became  the  joint  organ  of  the  church  and  of  the  club. 
In  January,  1919,  the  periodical  again  changed  its  name — 
this  time  into  “The  Paradise  Times.”  In  every  aspect,  the 
periodical  underwent  a change.  It  came  to  cover  a wider 
scope,  and  has  come  to  be  one  which  will  best  meet  and 
serve  the  needs  of  the  Makiki  district. 

The  columns  of  this  periodical  gives  information  on  the 
Makiki  Sunday  school,  which  has  three  branches,  Manoa, 
Moiliili  and  Waikiki,  and  an  enrollment  of  455  pupils  and 
28  teacjiers.  This  is  undoubtedly  the  largest  and  best  or- 
ganized Japanese  Sunday  school  in  Hawaii. 

14 


6.  EDUCATIONAL  WORK. 


One  day  during  the  first  month  in  Hawaii,  father  happen- 
ed to  be  at  a meeting,  when  he  saw  a little  girl  standing  at 
the  entrance  all  alone.  Thinking  she  was  very  lonesome, 
father  tapped  her  on  the  shoulder  and  inquired  whether  she 
had  come  with  her  mother.  She  replied  in  a peculiar  mixture 
of  different  languages.  “Me  mama  hanahana  yokonai,” 
Failing  to  make  out  what  she  actually  meant,  father  asked 
Ichigoro  Ishimtira,  who  had  come  here  in  1868,  for  an  ex- 
planation. “Me  mama"  was  a broken  English  phrase  for 
“my  mother",  "Hanahana"  meant  in  Hawaiian,  "work”,  and 
"Yokonai",  stood  for  "can  not  come”  in  Japanese.  It  was 
not  an  uncommon  thing  to  find  the  majority  of  the  children 
in  those  days  speaking  in  a curious  dialect  made  up  of 
different  languages.  They  did  not  comprehend  the  difference 
between  languages,  and  a])peared  to  have  used  in  their  daily 
speech  what  they  freciuently  heard  in  the  streets  and  on  the 
]>layground.  It  is  safe  to  say  there  were  hardly  any  Japanese 
childreti  who  were  able  to  speak  in  correct  Japanese,  and  still 
fewer  who  could  read  and  write. 

( >n  meeting  with  the  i)arents,  father  was  repeatedly  urged 
by  them  to  open  a language  school  for  their  children  and 
teach  them  the  Japanese  language.  Invariably  they  com- 
])lained  that  they  could  not  understand  the  language  of  their 
children  or  could  not  be  understood  by  them. 

There  was  a kindergaten  at  that  time  at  Emma  Hall  on 
the  corner  of  Xuuanu  and  Beretania  streets,  the  present  site 
of  the  Liberty  Theatre.  The  Jai>ane.se  department  was  in 
charge  of  Miss.  Ito  ( )zawa  (now  Mrs.  K.  Imanishi),  and 
was  su])i)orted  by  a monthly  contribution  of  twenty-five 
dollars  from  interested  friends.  Father  was  then  looking 
after  the  collection  of  the  contributions  from  Japanese,  and 
in  his  canvassing,  he  was  approached  often  by  represent- 
ative Japanese  to  start  a language  school  for  those  who  had 
left  the  kindergaten. 

In  those  days  Hawaii  was  still  an  independent  kingdom. 
Jai)anese,  resident  in  the  islands,  were  mostly  contract  labor- 
ers, who  had  not  the  slightest  idea  of  settling  here  perma- 
nently, or  of  investing  their  little  fortune  in  these  island 

15 


industries.  They  longed  only  for  money,  regardless  of  how 
great  or  small,  and  left  the  islands  as  soon  as  their  ambition 
was  realized.  The  majority  left  the  islands  immediately 
after  the  expiration  of  their  binding  contract.  In  a few 
cases,  Japanese  remained  permanently.  But  the  longest  ones 
were  of  six  years  residence,  and  this  was  regarded  in  those 
days  as  a very  long  term  for  any  man  to  live  in  Hawaii.  In 
the  face  of  this  constant  shifting  and  restlessness,  the  teach- 
ing of  the  Japanese  language  to  Japanese  children  became 
imperative,  and  the  thought  of  opening  a school  for  such  a 
need,  and  ])urely  for  such  a purpose  came  to  be  entertained 
by  my  father.  Later  when  father  decided  to  live  here  perma- 
nently, he  discovered  that  the  building  up  of  a language 
school  was  the  best  way  of  checking  the  laborer’s  desire  of 
going  back  to  Japan.  He  approached  the  Japanese  consul 
and  vainly  sought  a financial  backing.  Messrs.  Den  Suga- 
wara  and  Kanjuro  M’atanabe,  members  or  the  Liberal  party 
and  later  members  of  Parliament  were  then  in  Honolulu 
engaged  in  establishing  an  immigration  company.  With 
them  father  discussed  the  situation  and  the  need  of  a pure 
language  school,  and  sought  their  support.  They  promised 
him  that  they  would  back  Japanese  in  Hawaii,  in  the  event 
they  should  petition  the  Japanese  government  for  financial 
aid.  The  campaign  was  launched  but  did  not  succeed. 

A year  later,  Mr.  Hideo  Kuwabara,  who  had  been  working 
at  Kohala  came  to  father.  He  was  an  earnest  Christian, 
and  had  had  a Japanese  school  teacher’s  license  and  had 
experience  in  teaching  in  Japan.  The  necessity  of  establishing 
a Japanese  language  school  and  its  opportunity  of  service 
were  laid  before  this  man,  and  his  cooperation  was  definitely 
sought.  Mr.  Kuwabara  realized  that  teaching  was  his  life- 
work,  and  immediately  consented  to  lend  his  service  with- 
out any  pay.  His  resolution  meant  a great  deal  more  than 
an  immense  fortune  to  father  who  had  been  struggling  to 
build  up  a school.  There  was  no  school  fund,  but  that 
difficulty  was  met  by  my  father  who  divided  his  salary 
with  the  teacher.  Mrs.  H.  C.  Coleman  was  then  approached. 
She  j)romised  to  assist  the  new  venture  by  throwing  open 
one  of  the  rooms  in  Queen  Emma  Hall.  Two  friends  of 
father  contributed  fifteen  dollars,  and  with  this  fund,  crude 


16 


tables  and  benches  were  made,  and  a language  school  was 
commenced  on  April  6,  1896. 

There  were  only  thirty  pupils.  But  it  was  by  no  means 
an  easy  talk  to  teach  them.  They  had  been  long  neglected 
and  left  to  do  what  they  pleased,  and  should  they  be  discip- 
lined for  misdeamenor,  they  would  not  show  up  at  the  next 
day’s  session.  Even  the  parents  would  take  their  side  and 
would  slander  the  school.  Mr.  Kuwabara  and  father  would 
then  call  on  the  parents  and  induce  them  to  send  back  their 
children  to  school.  Four  months  later,  the  children’s  parents 
saw  the  postmarks  on  the  telephone  posts  and  were  greatly 
encouraged  by  the  change  which  had  appeared.  They  began 
to  see  the  importance  of  a language  school,  and  contributed 
libertlly  toward  the  school  endowment.  Within  a few 
months  the  pupils  multiplied,  and  house  on  Kukui  street  was 
rented  and  the  school  room  was  enlarged.  In  1899  with  the 
support  of  Japanese  residents,  a large  piece  of  land  on 
Nuuanu  street  was  secured  and  a larger  school  building 
erected.  This  was  the  beginning  of  the  present  Central  Insti- 
tute on  upper  Nuuanu  street  with  a large  attendance  of  over 
700  pupils. 

The  school  was  founded  by  my  father,  and  it  was  natural 
that  the  school  should  be  permeated  with  Christian  spirit 
and  principle.  But  when  the  school  moved  from  Kukui 
street  to  its  present  site  on  up])er  Nuuanu  street,  a change 
in  the  conduct  and  administration  became  imperative.  Should 
the  school  be  continued  as  Okumura’s  school,  it  would 
inevitably  be  looked  upon  as  Christian,  or  as  a Christian 
mission  school,  and  it  might  give  the  Buddhists  a pretext 
for  starting  their  own  school  for  Buddhistic  propaganda. 
The  connection  with  religious  influence  was  definitely  severed, 
and  a committee  of  forty  with  Consul-general  Saito  as  its 
chairman  was  elected  to  look  after  the  school’s  interests. 
Completely  the  character  of  the  school  changed,  and  it  be- 
came a big  community  work  of  the  Japanese^ 

Three  years  later,  however,  the  Hongwanji  sect  established 
its  own  propaganda  school  at  Honolulu.  It  carried  on  a 
campaign  among  the  parents,  and  stirred  up  the  community 
by  inciting  competition  for  pupils.  Nuuanu  school  which 
began  so  auspiciously  received  a staggering  blow.  Its  daily 

17 


attenclance  of  a little  over  two  hundred  pupils  suddenly  drop- 
ped to  seventy  pupils.  This  is  the  beginning  and  root  of  the 
constant  friction  between  the  independent  schools  and  the 
llongwanji,  or  Buddhist  schools.  Hongwanji  gradually  ex- 
tended its  hands  into  the  different  plantations  where  Chris- 
tian, or  independent  ( non-religious ) schools  were  already 
located,  and  unscrupulously  established  their  own  propa- 
ganda schools.  In  almost  every  locality  they  carried  on  a 
campaign  among  the  ignorant  and  strongly  Buddhistic 
parents  to  draw  away  the  pupils  of  Christian,  or  independent 
schools,  by  stuffing  into  them  the  idea  that  theirs  is  the  only 
through  and  through  Japanese  school,  the  school  which  is 
based  on  genuine  Japanese  nationalistic  ideas,  and  the  only 
school  which  inculcates  “Loyalty  and  Patriotism  to  the 
Emperor  and  the  Empire",  and  creating  an  impression  among 
them  that  independent,  or  Christian  schools  are  the  friends, 
or  flatterers  of  the  Occidentals  (Americans).  The  school 
agitations  which  took  place  at  Papaikou,  Aiea,  Wailuku,  and 
Kahuku  are  excellent  examples. 

In  those  early  days  when  the  language  school  was  first 
opened  in  Honolulu,  it  did  not  matter,  nor  was  it  felt  illegal 
to  follow  strictly  the  standard  and  principle  of  teaching  laid 
down  by  the  Educational  Department  of  the  Japanese  Govern- 
ment. But  with  Hawaii’s  annexation  to  the  United  States, 
the  complete  alteration  not  only  of  the  aims  of  Japanese 
schools’  but  also  of  their  standard  and  principle  of  teaching, 
became  a necessity.  Hawaiian-born  Japanese  children  have 
Iieen  granted  by  the  Federal  Constitution  all  the  rights  and 
privileges  of  American  citizen,  and  this  change  in  the  status 
of  Japanese  children  has  thrust  upon  Japanese  schools  an 
entirely  new  duty  and  responsibility.  It  has  come  to  be 
their  task  to  turn  out  not  half  and  half,  but  100%  American 
citizens.  To  actually  succeed  in  this  glorious  task  the  schools 
should  discard  the  instruction  of  imperialistic  ideas  with  the 
aim  of  moulding' out  of  Hawaiian-born  Japanese  good  and 
loyal  Japanese  sujects. 

Among  Japanese  school  teachers,  however,  there  were  and 
are  still  many  who  do  not  realize  this.  Some  are  not  able  to 
be  convinced,  and  have  followed  even  up  to  recent  years  the 
original  policy  and  aim.  A few  to-day  have  pulled  down  their 

18 


old  “sign”  and  revised  their  modus  operandi,  hut  their  spirit 
is  not  changed,  and  they  are  the  very  ones  who  are  endanger- 
ing the  future  of  the  Japanese  schools  in  Hawaii. 

The  instruction  of  pure  Japanese  language,  exclusive  of 
Japanese  imperialistic  ideas,  is  essential.  It  is  essential  to 
enable  the  children  born  here  to  actually  play  the  role  of 
interpreters  to  the  American  people  of  what  is  best  in  Japanese 
culture,  and  to  Japanese  of  what  is  best  in  Americanism.  If 
Japanese  schools  lose  sight  of  this  fundamental  aim,  they 
will  be  stumbling  blocks  in  the  way  of  true  Americanization, 
and  will  undoubtedly  create  misunderstandings  among 
American  people.  My  father’s  attitude  towards  Japanese 
schools  has  been  this,  and  out  of  the  desnre  to  increase  the 
real  value  and  efficiency  of  the  schools,  he  has  repeatedly 
advocated  the  establishment  in  Honolulu  of  a Central  Board, 
whose  duty  is  to  govern  all  Japanese  schools  and  see  to  it  that 
they  direct  the  whole  plant  of  instruction  towards  the  actual 
production  of  loyal  American  citizens.  Such  a board,  he 
thinks,  should  be  made  up  of  both  Americans  and  Japanese. 

Along  with  the  Japanese  school  work  father  has  built  up 
a Christian  Boys’  Home.  He  was  led  to  establish  it  by  a 
strong  desire  to  train  Christian  young  men  who  shall  be 
future  leaders  of  Hawaiian-born  Japanese.  The  Home  has 
had  a varying  experiences  during  the  past  twenty-three  years. 
But  its  fundamental  aim  has  never  been  forgotten.  It  has 
cared  for  more  than  400  children.  Some  have  remained  more 
than  ten  years,  and  some  only  a few  months.  Some  have 
gone  to  America  and  some  to  Jai^an  . But  the  majority  are 
now  right  on  the  islands,  acting  as  leaders  among  Hawaiian- 
Japanese.  When  the  Y.  M.  C.  A.  extended  its  field  of  acti- 
vities into  other  islands,  young  men  who  offered  their  services 
and  helped  to  push  it  on  so  successfully  were  boys  who  had 
been  in  the  Christian  Boys’  Home. 

Originally  this  Home  was  called  a Japanese  Boarding 
School.  But  with  the  discontinuance  of  the  instruction  in 
both  I'h'iglish  and  Japanese  school  subjects,  the  name  was 
changed  . It  came  to  be  known,  especially  in  the  reports  of 
the  Hawaiian  Board  as  Japanese  Orphanage.  This  name 
also  has  become  obsolete,  since  the  Home  does  not  take  in 
any  more  of  the  orphans,  or  the  dependents,  and  a few  years 


19 


ago  the  present  name,  THE  CHRISTIAN  BOYS’  HOME 
was  adopted. 

The  origin  of  this  Home  dates  back  to  the  summer  of 
1896,  when  a certain  mother  asked  father  to  look  after  her 
boy  while  she  was  away  in  Japan.  Reluctantly  he  took  him 
into  his  home.  Following  this  another  mother  brought  her 
son  to  his  home  to  be  brought  up  by  him.  Within  a few 
months  there  were  three  or  four  boys  being  taken  care  of. 
It  was  very  remarkable  that  these  boys  underwent  in  a short 
time  a great  change  in  their  daily  behavior,  and  even  in  their 
facial  expression.  A boy  of  violent  temper  was  brought  to 
father’s  home.  He  was  thought  hoplessly  incorrigible  by  his 
parents  and  friends.  Now  and  then  when  he  was  disciplined, 
he  would  flare  up  into  fierce  passion  and  would  attempt 
to  strike  or  throw  anything  which  he  could  lay  hands  on. 
But  that  boy  became  completely  changed  within  a few  months. 
He  came  to  delight  in  going  out  for  mail  just  to  hear  from 
father  the  word,  “Thank  you”.  Year  after  year  the  number 
of  boys  increased,  and  the  work  which  father  began  with 
reluctance  multiplied. 

In  some  years  more  than  eighty  boys  were  taken  care  of. 
But  when  the  Mid  Pacific  Institute  was  formally  opened, 
the  older  boys  were  all  sent  there,  and  the  Home  was  limited 
to  island  boys  who  desire  to  attend  the  Mckinley  High  and 
Normal  schools  or  grammar  schools.  Last  year  through 
the  aid  of  a group  of  friends,  a new  dormitory,  capable  of 
accomodating  forty  boys  was  erected,  and  the  work  of 
Americanization  and  Christianization  was  greatly  strengthen- 
ed. The  success  which  this  Home  has  made  is  due  to  the 
interest  and  support  of  Hon.  W.  R.  Castle,  who  has  donated 
the  free  use  of  his  own  property,  and  to  the  contribution  of 
the  Mary  Castle  Trust,  Mr.  George  Wilcox,  Mrs.  W.  D. 
Westervelt,  the  late  J.  B.  Atherton,  and  Mrs.  Atherton,  Mrs. 
H.  C.  Coleman,  Mr.  F.  A.  Schaefer,  Mrs.  C.  M.  Cooke,  the 
late  Mr.  J.  P.  Cooke,  Mr.  S.  M.  Damon.  Mrs.  H.  P.  Baldwin, 
Mrs.  H.  Isenberg,  Mr.  A.  F.  Cooke,  Mr.  W.  O.  Smith.  x\le- 
ander  and  Baldwin.  Mr.  F.  C.  Atherton.  Miss.  Kate  Atherton, 
Mr.  George  P.  Castle,  Mr.  and  Mrs.  Theo.  Richards,  Rev. 
and  Mrs.  O,  H.  Gulick,  Dr.  John  Gulick,  Mr.  and  Mrs.  W. 
A.  Bowen  and  Mr.  W.  D.  Westervelt. 


20 


7.  SOCIAL  WORKS. 


There  are  now  in  Honolulu  two  or  three  social  organizations 
which  father  either  had  a direct  or  an  indirect  share  in  build- 
ing up  to  their  present  influence  and  usefulness.  First  of 
these  social  activities  is  a Temperance  Society.  In  1888  ? 
little  temperance  society  was  organized  as  a sort  of  an  evange 
listic  activity  among  the  plantation  laborers.  It  achieved 
a wonderful  success  and  proved  its  worth  as  a reform  agency. 
It  restored  the  morally  wrecked  families,  transformed  drunk- 
ards into  sober  workmen,  and  gamblers  into  honest  and 
thrifty  laborers.  Hon.  Taro  Ando,  then  Consul-General  at 
Honolulu,  was  greatly  moved,  but  he  himself  was  not  ready 
to  follow  the  noble  example  set  by  the  ])Oor  and  humble 
workingmen  on  the  plantations.  Mrs.  Ando  constantly 
worried  over  her  husband’s  drink  habit,  and  tried  various 
ways  of  curing  him.  A steamer  from  Japan  once  brought 
two  tubs  of  sake,  the  gift  from  a Foreign  Minister,  to  Consul 
Ando.  The  sake  in  those  days  was  very  scarce  in  Honolulu, 
and  even  a single  cup  of  it  was  greatly  prized.  Mr.  Ando 
was  overjoyed,  but  it  nearly  broke  Mrs.  Ando’s  heart.  She 
pleaded  with  her  husband  to  throw  the  sake  away,  but  the 
latter  would  not  listen.  One  day  when  Mr.  Ando  was  away 
from  his  office,  she  had  the  two  tubs  carried  to  the  backyard 
and  had  them  drained  into  the  dumping  hole.  Her  hasty 
action  angered  Mr.  Ando,  but  that  single  deed  did  more  in 
leading  him  into  a sober  life  and  in  determining  his  whole 
life  work. 

In  April,  1889  a Temperance  Society  was  organized  with 
Hon  Taro  Ando  as  its  president.  Mr.  Ando’s  temperance 
resolution  influenced  a large  number  of  Japanese.  \\  ithin 
si.x  months  its  membership  increased  to  over  one  thousand, 
and  the  society  became  a very  important  factor  in  the  com- 
munity. Later,  with  the  transfer  of  Hon  Ando  to  other 
official  posts  and  the  departure  from  these  islands  of  other 
'eaders,  the  societv  gradually  disappeared.  But  the  name  of 
Mr.  Ando  and  the  work  which  that  society  accomplished  in 
the  community  are  still  remembered  by  Honolulu  people 
today, 

In  1894  when  father  came  to  Honolulu,  the  society  had 

21 


already  gone  out  of  existence.  Only  its  shadow  remained 
in  the  church  service  once  a month.  The  temperance  work 
was  however  kept  up  by  Miss.  Castle,  now  Mrs.  W.  D. 
Westervelt,  and  she  deserves  the  credit  of  the  transmission  of 
the  spirit  of  the  old  society  into  the  new  one.  In  1897  father 
finally  succeeded  in  discovering  three  charter  members  of 
Mr.  Ando’s  temperance  society  namely,  Messrs.  K.  Kawa- 
saki, I.  Ishimura,  and  S.  Yasuniori.  Their  co-operation  and 
interest  were  enlisted,  and  the  temperance  society  was  revived 
and  reorganized.  Father  was  chosen  as  President  of  this  re- 
organized society.  Since  then,  the  society  has  again  and  again 
awakened  the  community  to  the  need  of  temperance.  It  has 
held  mass  meetings,  distributed  leaflets  and  pamphlets,  and 
encouraged  voluntary  decisions.  Hawaii  k now  a prohibi- 
tion territory,  but  the  work  of  the  society  is  by  no  means 
di.scontinued.  It  is  actually  engaged  in  stamping  out  the 
far  greater  evil  of  swipes  and  “moonshine”. 

Brief  mention  of  a Benevolent  Society  is  now  in  place.  The 
society  grew  out  of  the  Christian  church.  About  the  year 
1889,  a group  of  enthusiastic  women  met  once  or  twice  a 
week  and  with  a little  fund  which  they  constantly  raised, 
they  worked  among  the  sick  and  the  needy.  Three  years 
later  the  society  admitted  male  members  and  the  activities 
were  still  further  enlarged.  But  like  the  temperance  society 
it  almost  went  out  of  existence.  It  received  a great  set- 
back for  a time  through  the  departure  from  the  islands  of  the 
society’s  leaders.  Just  on  the  eve  of  his  departure  from  Hono- 
lulu, br.  Uchida  who  was  then  its  only  remaining  officer  and 
active  member  asked  father  to  look  after  the  affairs  of  the 
society.  There  was  a little  fund  deposited  in  the  bank,  but 
it  was  not  carrying  on  any  activity  worthy  of  a benevolent 
society.  An  interested  group  of  Japanese  was  consulted, 
and  the  society  was  reorganized  in  Ocober,  1897. 

From  the  middle  of  December,  1900  the  black  plague  broke 
out  in  the  city  and  parts  of  Honolulu  were  quarentined,  parti- 
cularly the  Oriental  section.  The  epidemic  offered  an  excel- 
lent opportunity  to  the  society  to  prove  its  importance  and  use- 
fulness. Its  members  co-operated  with  the  Board  of  Health, 
and  engaged  in  various  relief  activities.  On  January  8,1SX)1 
as  a result  of  a great  fire,  which  swept  away  the  China  town 


section,  almost  3500  Japanese  were  thrown  onto  the  streets 
without  shelter  and  food.  The  society  immediately  carried  on 
a relief  work.  It  utilized  father’s  Boarding  school  as  its 
headquarters,  cooked  1600  pounds  of  rice,  and  fed  the  fire 
victims.  The  ladies  of  the  society  sewed  thousands  of  shirts, 
trousers,  and  holokus,  and  distributed  them  to  the  needy. 
During  the  period  when  Japanese  were  kept  in  the  detention 
camps,  special  activities  were  carried  on,  and  the  needs  of 
those  ])eople  were  adequately  supplied. 

( )ut  of  such  a beginning  the  Benevolent  Society  has  grown 
to  its  present  prestige  and  usefulness.  The  feature  of  the 
society  is  its  up-to-(late  hosj)ital,  which  is  serving  the  com- 
munity with  remarkable  results. 

On  the  afternoon  of  his  arrival  here  a friend  of  my  father 
took  him  for  a walk  around  the  city.  On  the  corner  of  Pauahi 
and  Nuuanu  streets,  his  friend  ])ointed  to  a group  of  women 
dressed  in  white  holokus,  and  said  they  were  Japanese  harlots. 
Father  was  so  ashamed  that  he  did  not  utter  a single  word. 
But  that  very  moment  he  resolved  on  a campaign  against 
them.  Pauahi  street  was  literally  honey-combed  with  the 
dens  of  these  women  of  ill  fame,  who  numbered  a little  over 
200.  The  procurers  and  men  higher  u]).  also  about  three 
hundred  in  number,  divided  themselves  into  three  factions 
and  constantly  carried  on  inter-factional  strife  . They  took 
l)ride  in  molesting  the  innocent,  law-abiding  citizens.  i\Ir. 
Theo.  Richards  and  others  started  a cani])aign  to  clean  up 
I’auahi  street  and  the  three  factions  of  procurers.  A ])ctition 
was  drawn  up  and  passed  around  among  the  Japanese  .At 
that  titne  father  was  thought  of  as  the  instigator  and  leader 
of  the  campaign  by  the  leaders  of  the  pimps,  .\bout  thirty 
of  them  with  hidden  dagger  and  clubs  tried  several  times  to 
intimidate  him.  “The  Ilinode  Shinbun”,  their  organ,  by  its 
editorial,  attempted  for  a week  to  stir  up  the  community 
against  father.  It  insisted  that  “( )kumura  should  be  forced 
to  leave  Hawaii".  Later  they  were  arrested  and  their  trial 
for  deportation  came  up  before  the  court.  The  decision  of  the 
court  did  not  turn  out  as  desired,  but  eventually  they  were 
compelled  to  leave  Honolulu. 

Immediately  in  the  wake  of  this  clearing  up  campaign,  the 
district  around  Iwilei  again  became  infested  with  men  and 


23 


women  of  ill  fame.  With  the  support  of  the  late  Dr.  T. 
Mitaniura  and  the  late  Mr.  Kishimoto,  father  published  thrice 
a week  a paper  entitled.  “The  Honolulu  Shinbun”,  and  carried 
on  an  aggressive  campaign  against  Iwilei.  He  ran  this  paper 
for  two  years,  and  with  the  closing  up  of  Iwilei,  the  paper 
was  gi^'en  ^ up. 

The  Japanese  Young  iMen’s  Christian  Association  was  also 
an  organization  in  which  father  had  a direct  share.  It  was 
organized  on  May  4,1900  by  a group  of  young  men  in  his 
church  on  Nuuanu  street.  It  started  with  the  idea  of  the 
training  of  Mind,  Body,  and  Spirit.  But  this  association  add- 
ed an  another,  the  cementing  of  America  and  Japan  into 
closer  relationship,  and  the  establishment  of  international 
friendship  and  brotherhood.  It  believed  its  mission  was  to 
bring  about  this  through  the  melting  pot  of  Hawaii. 

4'he  association  i)assed  through  all  sorts  of  stormy  weather. 
At  times  it  was  very  active  and  aggressive,  and  at  times 
ap])arently  asleep  and  almost  negligible.  It  has  made  many 
blunders  and  met  many  disappointments.  But  the  history 
of  the  past  nineteen  years  is  not  the  history  of  mere  failures 
and  disappointments.  It  is  rather  the  history  of  sure,  steady 
growth.  Its  path  of  progress  came  to  be  clearer  and  its 
office  more  apparent  when  about  six  years  ago  the  association 
merged  with  the  City  Y.  M.  C.  A.,  and  became  its  Japanese 
Department.  Last  year  it  finally  broke  its  years’  barrier  of 
isolation,  and  joined  together  with  other  Pacific  races  to  form 
an  Inter-racial  Y.  IM.  C.  A. 


24 


8.  THE  FUTURE. 


\’iewed  from  our  present  standpoint,  the  most  important 
])roblem  of  today  is  the  question  of  harmonious  relationship 
between  America  and  Japan.  The  Japanese  in  Hawaii  more 
than  any  others  have  the  greatest  responsibility  in  the  solution 
of  this  question.  The  reason  for  this  is,  that  Japanese  from 
Hawaii  are  largely  to  be  blamed  for  having  caused  in  Cali- 
fornia and  elsewhere  the  wave  of  sentiment  against  Japanese. 
They  have  promoted  by  their  manners  and  tastes  the  thought 
that  the  Japanese  are  unassimilable. 

Japan  was  for  a long  time  a hermit  empire.  Its  door  was 
securely  shut  until  the  visit  of  Commodore  Perry  in  July 
18-16.  In  February,  1885,  thirty  nine  years  after  the  opening 
of  the  door  of  Japan,  the  first  company  of  Japanese  im- 
migrants arrived  on  these  islands.  They  were  a group  of 
very  ignorant  and  low  Japanese.  They  knew  nothing  of  the 
conditions  of  these  islands.  They  had  not  the  ability  or  the 
highly  developed  capacity  to  assimilate  the  customs  and 
manners  and  tastes  of  the  people  here.  Moreover  they  did  not 
think  of  Hawaii  as  their  permanent  place  of  settlement.  It 
is  no  wonder  that  they  did  not  assimilate  as  quickly  as  they 
should  have  done,  and  have  sown  the  seeds  of  misunderstand- 
ings among  the  American  people. 

The  slow  and  almost  invisible  assimilation,  which  the  Japa- 
nese in  Hawaii  have  now  acquired,  does  not  prove  the  un- 
assimilability  of  the  Japanese.  It  is  perfectly  unreasonable 
to  pass  judgement  on  any  particular  race  or  nationality  just 
by  picking  the  superficial  facts  which  are  so  apparent  to  the 
stranger.  A true  assimilation  works  from  within,  and  it 
takes  years  for  a particular  nationality  to  truly  assimilate 
the  ideals  of  the  country  to  which  they  have  migrated.  Japa- 
nese in  Hawaii  can  assimilate  and  will  become  good  loyal 
American  citizens.  The  Japanese  in  Hawaii,  particularly  the 
churches  in  Hawaii,  should  devote  their  whole  force  to  ac- 
complish this.  The  salvation  of  soul  is  vitally  important  and  it 
should  be  the  prime  mission  of  Japanese  Christian  churches. 
But  the  Japanese  church  of  the  future  can  not  hope  to  be  a 
dynamic  factor  in  the  community,  if  it  fails  to  grasp  the 
leading  ideas  of  the  American  people.  The  church  should 


lead  the  constantly  increasing  population  of  Hawaiian-born 
Japanese  into  the  channels  of  American  citizenship  and  enable 
them  to  use  the  votes  intelligently  for  the  upbuilding  of 
Hawaii-nei.  Neither  the  after-dinner  declamations  of  dip- 
lomats, nor  the  army  and  navy  of  one  nation  can  hope  to 
cement  any  two  nations  into  bonds  of  close  relationship.  The 
relationship  between  two  nations  can  only  become  real  and 
frank,  if  that  relationship  is  grounded  on  Christianity ; and 
unless  the  Japanese  churches  in  Hawaii  which  have  unique 
and  peculiar  opportunity,  rally  their  whole  forces  around 
this  glorious  cause,  there  can  not  be  an  ideal  relationship 
between  America  and  Japan. 


26 


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